Chagigah 8a (ח.) — the Talmud in English

And the Gemara proves this:

Apparently, he holds that

the tanna of the Mishna:

the festival offering of the fourteenth—

is not of Torah origin,

and therefore it may be brought even from second-tithe produce.

The Master said:

And with regard to the festival offering of the first day of the Festival, Beit Shammai say that it must be brought from non-sacred property,

and Beit Hillel say that it may be brought from second-tithe produce.

And we raise a difficulty concerning the words of Beit Hillel:

Why

may the festival offering be brought even from second-tithe produce? But the festival offering

is an obligatory offering, and every obligatory offering may be brought only from non-sacred property!

Ulla said:

In fact, the festival offering, even according to Beit Hillel, may be brought only from non-sacred property. Beit Hillel permitted bringing it from second-tithe produce only

in

the manner of

“combining” "

—that is, joining second-tithe produce to non-sacred property—and bringing it.

And the Gemara explains how he combines them:

Ḥizkiya said: One combines an animal

of second-tithe produce

with an animal

from non-sacred property.

That is, if he has many people whom he must feed with the meat of the festival offering, and one animal is insufficient for them, he brings one animal for the festival offering from non-sacred property, and brings the other animals from second-tithe produce. Although all the offerings that he brings on the first day are designated as festival offerings, he has already fulfilled his obligation with the first one, which came from non-sacred property, and he may now add further offerings from second-tithe produce [Rashi].

And one does not combine

—join—

money

of second-tithe produce

with money

from non-sacred property in order to purchase a large animal.

And Rabbi Yoḥanan said

the opposite:

One combines money with money, but one does not combine one animal with another.

A beraita was taught in accordance with the opinion of Ḥizkiya,

and

a beraita was taught in accordance with the opinion of Rabbi Yoḥanan.

A beraita was taught in accordance with the opinion of Rabbi Yoḥanan,

which states: One combines only money: It is written: “And you shall observe the festival of Shavuot to the Lord your God,

from the masset

of the freewill offering of your hand, which you shall give as the Lord your God blesses you.” “

Masset”—

the verse teaches

that

a person brings his obligatory offering from non-sacred property.

And from where

may one, if he wishes, combine

and combine

second-tithe produce with non-sacred property?

The verse states: “

And you shall observe,”

as the Lord your God blesses you.”

This implies: And you shall observe from all that He will bless you—even from second-tithe produce.

And since the verse uses the expression “combine,” it implies that one combines money with money and mixes them in order to purchase a single animal. But when one combines one animal with another, there is no mixing, since each animal stands on its own; this is the basis of the beraita taught in accordance with the opinion of Rabbi Yoḥanan.

A beraita was taught in accordance with the opinion of Ḥizkiya:

“Masset”—

it teaches that a person brings his obligatory offering from non-sacred property.

And Beit Shammai and Beit Hillel disagree about this matter.

Beit Shammai—

who prohibit combining money from second-tithe produce—

say: On the first day,

when he brings it as a festival offering, he brings it only

from non-sacred property.

From that point onward,

when he brings it for rejoicing, which applies throughout all seven days, he may bring it also

from second-tithe produce.

And Beit Hillel—

who permit combining money from second-tithe produce—

say: For the first eating,

that is, he should bring the first animal

from non-sacred property,

and

from that point onward,

even on that same day, he may bring a festival offering even

from second-tithe produce.

And throughout all the other days of Passover

—apart from the first day—which are solely for rejoicing,

a person fulfills his obligation with an animal tithe

if he has one. And certainly he may purchase a peace offering with money from second-tithe produce [Rashi].

But on a Festival day, even when he brings it for rejoicing, he does not fulfill his obligation with an animal tithe; the reason is explained below.

Thus we have learned in accordance with Ḥizkiya: Beit Hillel permitted only bringing another animal from second-tithe produce, but with the very same animal one may not combine money from second-tithe produce. The Gemara now discusses the statement, “And throughout all the other days of Passover, even with an animal tithe.” This implies that on a Festival day, even for rejoicing, one may not bring an animal tithe:

On a Festival day—

for what reason may he not

bring an animal tithe for rejoicing?

Rav Ashi said:

Because of a decree,

lest he come to tithe

an animal tithe

on a Festival day. And it is impossible

to tithe on a Festival day because of sekarata

—the application of red paint.

The usual procedure for tithing an animal tithe is as follows: A person opens the pen and moves all the animals through a narrow opening, beneath a staff with paint in his hand; when the tenth animal emerges, he marks it with paint and says, “This is the tithe.”

Text missing

The Gemara now explains the derivation of the principle, “Every obligatory offering may be brought only from non-sacred property,” from the expression “masset”:

And we raise the following question:

How

that is, how

does it indicate that this “masset” \-

is an expression referring to non-sacred property?

And we answer: Because

it is written: “And King Ahasuerus imposed a tax upon the land.”

We learned in the Mishna:

Israelites fulfill their obligation

of the mitzva of rejoicing

through

eating meat from

vows and freewill offerings. The Sages taught:

It is written:

“And you shall rejoice on your Festival”—

to include all types of rejoicing for the mitzva of rejoicing!

This implies that we were commanded only to rejoice—to have meat to eat—and not to offer a special offering for rejoicing. Therefore, one may fulfill the obligation of rejoicing even with the meat of offerings consecrated through vows and freewill offerings.

Text missing

From here the Sages said: Israelites fulfill their obligation

of rejoicing on the Festival

through offerings consecrated through vows and freewill offerings and through an animal tithe.

And the priests

fulfill their obligation of rejoicing

through a sin offering, a guilt offering, a firstborn offering, and the breast and thigh.

One might have thought

that he fulfills his obligation of rejoicing

even through birds and meal offerings?

The verse states: “And you shall rejoice on your Festival.”